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The doctrine of the Trinity is a cornerstone of the Christian faith, and Reformed theology, with its emphasis on the sovereignty of God and the authority of Scripture, holds firmly to the orthodox understanding of this crucial doctrine. This article will briefly explore the Reformed perspective on the Trinity, drawing upon confessions of faith, theological dictionaries and various other sources.
The Trinity in Reformed Confessions
Reformed confessions of faith consistently affirm the orthodox doctrine of the Trinity. The Westminster Confession of Faith, a foundational document for many Reformed churches, states:
"In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son,.."1.
"Similarly, the Belgic Confession, another important Reformed confession, declares:
According to this truth and this Word of God, we believe in one only God, who is one single essence, in which are three persons, really, truly, and eternally distinct according to their incommunicable properties; namely, the Father, and the Son, and the Holy Ghost" 2.
These confessions emphasize the following key aspects of the Trinity:
One God: There is only one God, not three gods.
Three Persons: Within the one divine essence, there are three distinct persons: Father, Son, and Holy Spirit.
Co-equal and Co-eternal: These three persons are equal in power, glory, and eternity.
Distinct Relationships: The persons are distinguished by their unique relationships: the Father is unbegotten, the Son is eternally begotten of the Father, and the Holy Spirit eternally proceeds from the Father and the Son.
Scriptural Evidence for the Trinity
The doctrine of the Trinity is not a philosophical invention but is grounded in the revelation of Scripture. While the word "Trinity" does not appear in the Bible, the concept is clearly expressed in various passages and broader scriptural themes.
Explicit Trinitarian Formulas
The New Testament provides clear instances where the three persons of the Trinity are mentioned together, indicating their distinctness and unity:
Matthew 28:19: The Great Commission instructs disciples to baptize "in the name of the Father and of the Son and of the Holy Spirit," explicitly naming the three persons and implying their co-equality in the work of salvation 3.
2 Corinthians 13:14: Paul's benediction invokes "the grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit," highlighting the three persons working together to bring blessings to believers 3.
Old Testament Foreshadowing
While less explicit, the Old Testament contains hints of God's plurality that anticipate the New Testament revelation of the Trinity:
Genesis 1:26: The use of plural pronouns ("Let us make man in our image") suggests a plurality of persons within the Godhead, even though the full doctrine is not yet revealed 4.
Old Testament Theophanies: Appearances of God in the Old Testament, often accompanied by divine messengers or manifestations of God's presence, can be seen as foreshadowing the revelation of the incarnate Christ 22.
Analogies and Types
The Ancient of Days
Certain biblical passages, while not explicitly stating the Trinity, utilize imagery that suggests a plurality of persons within the Godhead. One compelling example is found in the parallel visions of Daniel 7 and Revelation 1. In Daniel 7, the prophet sees a vision of the "Ancient of Days," a figure of immense glory and authority, who is clearly a representation of God. Significantly, in Revelation 1, John experiences a vision of Jesus, described with strikingly similar attributes of power and glory. This parallel suggests that John's vision of Jesus is, in essence, a vision of the same divine being Daniel witnessed as the Ancient of Days. The implication is profound: Jesus, the Son of Man, shares the very nature and being of God the Father. Furthermore, the presence of the Spirit in Revelation reinforces the idea of a divine plurality. Thus, these interwoven visions create a powerful analogy pointing to distinct persons within a unified Godhead, each possessing the same divine essence.
Creator and Sustainer
In the Old Testament, God is portrayed as the sole Creator of the universe (Genesis 1:1; Isaiah 40:28). However, the New Testament also ascribes the act of creation to Jesus (John 1:3; Colossians 1:16; Hebrews 1:2). Furthermore both are described as sustainers of the universe. God is described as upholding all things (Psalm 55:22, Nehemiah 9:6). Jesus is also described as holding all things together (Hebrews 1:3, Colossians 1:17). This shared role in creation and sustenance reinforces the idea that the Father and the Son are both fully God, working in unity.
The Judge of All
Both the Father and the Son are depicted as judges. The Old Testament often speaks of God as the righteous judge (Psalm 9:8; 96:13). In the New Testament, Jesus states that the Father has entrusted all judgment to him (John 5:22). This shared judicial authority further suggests a unity of purpose and nature within the Godhead.
The Light of the World
God is referred to as a light in several Old Testament passages (Psalm 27:1, Isaiah 60:19). Jesus also declares himself to be the "Light of the World" (John 8:12). This shared metaphor suggests that both the Father and the Son are sources of spiritual illumination and truth.
I AM
In Exodus 3:14, God reveals his name to Moses as "I AM WHO I AM." This self-identification signifies God's eternal, self-existent nature. Interestingly, Jesus uses the same "I AM" formula (Greek: ego eimi) numerous times in the Gospel of John (e.g., John 8:58). This linguistic parallel strongly suggests that Jesus is claiming the same divine identity and attributes as the God of the Old Testament.
Broader Scriptural Themes
Beyond specific verses, the Trinity is supported by broader scriptural themes woven throughout the Bible:
God as Love: The concept of God as love (1 John 4:8) implies an eternal communion of love within the Godhead, perfectly expressed in the loving relationship between the Father, Son, and Holy Spirit. This eternal love is the foundation for God's love for his creation 23.
The Covenant: The covenant relationship between God and his people reflects the eternal covenant of love within the Trinity. The Father elects, the Son redeems, and the Spirit applies the covenant promises, demonstrating the unified work of the three persons 24.
Creation and Redemption: The involvement of all three persons in creation and redemption (Father plans, Son accomplishes, Spirit applies) points to their co-equality and co-eternity. This unified work reveals the Triune God's active involvement in the world 25.
These various lines of scriptural evidence, when taken together, provide a strong foundation for the doctrine of the Trinity.
Defining Key Terms
To understand the Reformed doctrine of the Trinity, it is essential to define some key terms:
Person
In the context of the Trinity, "person" refers to a distinct subsistence within the one divine essence, possessing self-consciousness and the ability to relate to the other persons 5. The Trinitarian persons are in some sense conscious in a unique way. That is, the Son is conscious that he is not the Father. So too, the Father is conscious that he is not the Son, etc. Yet, God is absolute personality as well.
Essence
Essence refers to the fundamental nature or being of God. The three persons of the Trinity share the same divine essence, meaning they are all fully God 6. It's crucial to understand that God is his essence, unlike created beings who have an essence. The Trinity penetrates into the very essence of God.
Perichoresis
This term, derived from Greek words meaning "around" and "to give way," describes the intimate and dynamic relationship between the three persons of the Trinity. It emphasizes their mutual indwelling and interpenetration, signifying a perfect union and communion 7.
Relation
This refers to the unique, eternal relationships between the persons of the Trinity. The Father, Son, and Holy Spirit are eternally related to one another as Father, Son, and Holy Spirit. These relationships are not merely external but constitute their very being 8. The Father is eternally Father in relation to the Son, and the Son is eternally Son in relation to the Father. This means that the Father's identity as Father is eternally defined by his relationship to the Son, and vice versa. The same applies to the Holy Spirit in relation to the Father and the Son.
Personal Properties
These are the unique characteristics that distinguish each person of the Trinity from the others. For example, the Father is unbegotten, the Son is eternally begotten of the Father, and the Holy Spirit eternally proceeds from the Father and the Son 9. These properties are essential to their distinct personhood. The Son is distinguished from the Father because the Father is unbegotten, while the Son is eternally begotten of the Father 27.
Trinitarian Heresies
Throughout church history, various heresies have arisen that distort the biblical teaching on the Trinity. Reformed theology rejects these heresies and upholds the orthodox doctrine. These heresies can be broadly categorized by the aspect of the Trinity they distort:
Heresy Distorting the Oneness of God
Tritheism: This heresy posits three separate gods rather than one God in three persons 10. Reformed theology rejects tritheism because it contradicts the clear biblical teaching on the oneness of God, such as Deuteronomy 6:4: "Hear, O Israel: The Lord our God, the Lord is one."
Heresies Distorting the Threeness of God
Modalism: This heresy denies the eternal distinction between the Father, Son, and Holy Spirit, suggesting that they are merely different modes or manifestations of the one God 11. Reformed theology rejects modalism because it undermines the biblical witness to the three distinct persons in the Godhead and distorts the biblical presentation of God's actions in salvation history. Modalism also has serious implications for key Christian doctrines:
Modalism distorts the incarnation by denying the distinct personhood of the Son. If the Son is merely a mode of God, then God the Father became incarnate and suffered on the cross, a view known as Patripassianism. This undermines the true humanity of Christ and the nature of the atonement 12.
Modalism obscures the biblical teaching that the Son offered himself as a sacrifice to the Father to satisfy God's justice. If Father and Son are merely modes of the same person, then the atonement becomes a kind of divine self-sacrifice, which fails to account for the distinct roles of the persons in redemption 12.
Heresies Distorting the Equality of the Persons
Arianism: This heresy denies the full divinity of the Son, suggesting that he was created by the Father and is therefore subordinate to him 13. Reformed theology rejects Arianism because it undermines the biblical testimony to the co-equality of the Father and the Son, as seen in verses like John 10:30: "I and the Father are one."
Van Til's Definition of the Trinity
Cornelius Van Til, a prominent 20th-century Reformed theologian, famously described the Trinity as "one person and three persons." 14 This seemingly contradictory statement emphasizes both the unity of the Godhead and the distinct personhood of the Father, Son, and Holy Spirit. Van Til's point is that God is personal in his very essence, and this personality is expressed in the three persons. This is consistent with the biblical teaching that man is created in the image of God, who is a personal being 14.
The Trinity and a Personalist Vision of Reality
The doctrine of the Trinity has profound implications for our understanding of reality. It affirms a personalist vision of reality, where personhood is not merely a human characteristic but is rooted in the very being of God. The Trinity reveals that God is not an impersonal force or abstract principle but a dynamic and loving communion of persons 28. This personalist vision has significant implications for ethics, relationships, and our understanding of the created order.
In contrast, unitarianism, which denies the Trinity, tends towards an impersonal view of God. This can lead to a deistic understanding of God as a distant and uninvolved creator, or a pantheistic blurring of the distinction between God and creation 29. By affirming the Trinity, Reformed theology upholds a personalist vision of reality that recognizes the inherent value and dignity of personhood as reflecting the image of the Triune God.
The Immanent And Economic Trinity
The term "economic Trinity" refers to the way the three persons of the Trinity work together in creation and redemption. While the "immanent Trinity" describes the eternal being of God within himself, the economic Trinity focuses on God's actions in relation to the world 18.
Scripture reveals that each person of the Trinity has a distinct role in God's works: the Father plans and directs, the Son accomplishes, and the Holy Spirit applies. However, this does not imply any division or separation within the Godhead. The three persons work together in perfect unity and harmony, reflecting their eternal communion.
The Filioque Clause
The filioque clause, added to the Nicene Creed in the Western church, affirms that the Holy Spirit proceeds from both the Father "and the Son" (filioque). This addition has been a point of contention between the Eastern and Western churches. Reformed theology generally affirms the filioque clause, arguing that it accurately reflects the biblical teaching on the relationship between the Son and the Holy Spirit. This affirmation emphasizes the co-equality of the Son with the Father and the Holy Spirit's role in glorifying the Son.
Conclusion
The doctrine of the Trinity is a profound mystery that stretches the limits of human understanding. Yet, it is a central truth of the Christian faith, revealing the nature of God and his relationship with the world. Reformed theology, grounded in Scripture and guided by confessions of faith, affirms the orthodox doctrine of the Trinity, emphasizing the one God existing in three co-equal and co-eternal persons: Father, Son, and Holy Spirit. This doctrine has profound implications for all areas of Christian theology and life, shaping our understanding of God, salvation, and the Christian life.
The Trinity is not merely an abstract theological concept but a living reality that impacts our daily lives. It shapes our worship, as we address our prayers to the Father, through the Son, and in the Spirit. It informs our understanding of salvation, as we recognize the Father's electing love, the Son's atoning sacrifice, and the Spirit's regenerating work. And it guides our Christian living, as we seek to reflect the love and unity of the Trinity in our relationships with others.
The doctrine of the Trinity is a source of both wonder and comfort. It reminds us that God is infinitely greater than we can imagine, yet he has chosen to reveal himself to us in the person of his Son and to dwell within us by his Spirit. This truth should fill us with awe and gratitude, motivating us to live lives worthy of the God who has so graciously revealed himself to us.
Works cited
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